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 turned into a Baal. ויּמת, used of the state or kingdom, is equivalent to “was given up to destruction” (cf. Amo 2:2). The dying commenced with the introduction of the unlawful worship (cf. 1Ki 12:30). From this sin Ephraim (the people of the ten tribes) did not desist: they still continue to sin, and make themselves molten images, etc., contrary to the express prohibition in Lev 19:4 (cf. Exo 20:4). These words are not merely to be understood as signifying, that they added other idolatrous images in Gilgal and Beersheba to the golden calves (Amo 8:14); but they also involve their obstinate adherence to the idolatrous worship introduced by Jeroboam (compare 2Ki 17:16). בּתבוּדם from תּבוּנה, with the feminine termination dropped on account of the suffix (according to Ewald, §257, d; although in the note Ewald regards this formation as questionable, and doubts the correctness of the reading): “according to their understanding,” i.e., their proficiency in art. The meaning of the second hemistich, which is very difficult, depends chiefly upon the view we take of זבחי אדם, viz., whether we render these words “they who sacrifice men,” as the lxx, the fathers, and many of the rabbins and Christian expositors have done; or “the sacrificers of (among) men,” as Kimchi, Bochart, Ewald, and others do, after the analogy of אביוני אדם in Isa 29:19. Apart from this, however, zōbhechē 'âdâm cannot possibly be taken as an independent sentence, such as “they sacrifice men,” or “human sacrificers are they,” unless with the lxx we change the participle זבחי arbitrarily into the perfect זבחוּ. As the words read, they must be connected with what follows or with what precedes. But if we connect them with what follows, we fail to obtain any suitable thought, whether we render it “human sacrificers (those who sacrifice men) kiss calves,” or “the sacrificers among men kiss calves.” The former is open to the objection that human sacrifices were not offered to the calves (i.e., to Jehovah, as worshipped under the symbol of a calf), but only to Moloch, and that the worshippers of Moloch did not kiss calves. The latter, “men who offer sacrifice kiss calves,” might indeed be understood in this sense, that the prophet intended thereby to denounce the great folly, that men should worship animals; but this does not suit the preceding words הם אמרים, and it is impossible to see in what sense they could be employed. There is no other course left,